船山晚期哲学的定位  

On the Positioning of Wang Fuzhi's Late Philosophy

作　　者：杨立华[1] Yang Lihua

机构地区：[1]北京大学哲学系

出　　处：《哲学研究》2024年第9期42-52,128,F0003,共13页Philosophical Research

摘　　要：关于王船山哲学前后期的发展,学界迄今尚无普遍认可的共识。基于此,本文阐述的重心即在于对船山哲学变化发展的梳理和证实。通过对目前撰作年代确定可考的船山哲学著述的深入考察,可以明确看到船山在解《易》原则、人性论以及阴阳观念等关键问题和概念上的演进。更重要的是,船山对横渠哲学的推尊是作《船山经义》以后才真正确立的。以船山哲学前后期演变的证实为基础,本文将船山哲学的发展分为三个阶段,并以作《船山经义》的癸亥年为其晚期哲学的起始。《周易内传》《张子《正蒙》注》和《思问录》是船山晚期哲学的核心著作。虽然在核心概念和思理基础上,船山晚期以横渠为归趣,但其思想的基本架构却仍以周子《太极图说》为宗本。晚期的船山哲学,在形上学上,将太和细蕴清通之神、理等张载哲学根本概念会通融入周子《太极图说》的本体论架构,建构起更圆融贯通的气本论哲学;在人性论上,更明确地回归孟子性善论的立场;在工夫论上,则以“存神尽性”贯摄其早期的知行、能所、成性等主张。在宋明道学的整体脉络中,应将船山晚期哲学定位为:“宗本濂溪,会通横渠,参酌程朱,摒斥陆王。”As for the development of Wang Fuzhi's philosophy from its early to its later period,there is still no consensus in the academic circle.In view of this situation,this paper tries to sort out and confirm the change of Wang Fuzhi's philosophy.From an in-depth investigation of Wang Fuzhi's philosophical writings whose dates are determinable without doubt,we can see the evolution in Wang's key issues and concepts such as Zhou Yi principles,the theory of human nature and the notion of yin-yang.More importantly,Wang's advocation of Zhang Zai had not been really established until he wrote Chuanshan Jingyi at the age of 65.On account of this fact,this paper divides the development of Wang's philosophy into three stages,and takes 1683,the year when Chuanshan Jingyi was writen,as the starting point of his late philosophy.The crucial works of Wang's late philosophy include Zhouyi Neizhuan,Zhangzi Zhengmeng Zhu and Si Wen Lu.It is worth noticing that,in his late philosophy,although Wang adopted Zhang Zai's central concepts and thoughts,he definitely based his whole thinking on the framework of Zhou Dunyi's Taji Tushuo.The achievements of Wang's late philosophy can be summarized as follows:As for metaphysics,by integrating Zhang Zai's fundamental concepts such as Spirit(shen)and Principle(li)into Zhou Dunyi's ontology in Taiji Tushuo,Wang built up a more coherent theory of matter(qi);as for the theory of human nature,Wang returned to Mencius'position on good nature more clearly;as for the theory of self-cultivation(gong-fu),Wang put forward the proposition of Cunshen Jinxing,in order to cover his earlier viewpoints such as“knowledge and action”,“subjects and objects”,and“to complete one's nature”.When it comes to the position of Wang Fuzhi's late philosophy in the whole history of Neo-Confucianism,it should be given a better description like this:Wang's late philosophy“is based on Zhou Dunyi,incorporates part of Zhang Zai,adopts notions from Cheng Hao,Cheng Yi and Zhu Xi,but rejects Lu Jiuyuan and Wang Yangming�

关 键 词：船山晚期哲学 张载《太极图说》 前后期发展 

分 类 号：B249.2[哲学宗教—中国哲学]